Thrice-Greatest Hermes, Vol. III — G. R. S. Mead (1906)

1 Partially quoted by Reitzenstein (p. 175, n. 1).

IV.

FULGENTITJS THE MYTHO- GRAPHER1

AN intermediate of the parent copy of our Corpus in every probability lay before Fulgentius. Thus we find him (p. 26, 18 H 2) referring to the first sermon, though barbarously enough, in the phrase: "Hermes in Opinandre libro," and quoting from the introductory words; he also quotes (p. 88, 3) some words from C. H., xii. (xiii.), stupidly referring them to Plato, adding in Greek:

FKAGMENT XXVIII.

The human mind is god ; if it be good, God
[then] doth shower His benefits [upon us].

And twice (p. 85, 21, and p. 74, 11) Fulgentius refers in all probability to the lost ending of " The Definitions of Asclepius," in the latter passage telling us, "as Hermes Trismegistus says," that there were three kinds of music, — namely " adomenon, psallomenon, aulumenon," — that is, singing, harping, and piping.

1 The date of this Afro-Latin writer cannot be later than the sixth century.

2 Helm (E.), Fabii Planciadis Fulgentii V. G. Opera (Leipzig,
1898).

VOL. III. 305 20

IV

Conclusion

AN ATTEMPT AT CLASSIFYING
THE EXTANT LITERATURE

BEFORE we proceed to append our concluding remarks, it will be as well to set down some attempt at classifying our extant sermons and fragments. Unfortunately, however, this cannot be done in any scientific manner, owing to the fact that the literature, even were it fully before us, would be found to be too chaotic. Indeed, even with our fragmentary information concerning it, we are acquainted with no less than four unrelated Corpora — those that lay before Lactantius, Cyril, and Stobseus, and our own imperfect Corpus of Byzantine tradition. There must also have been other Corpora or collections, as, for instance, the books that Jamblichus used, not to mention the ancient body of MSS. which lay before Petosiris and Nechepso.

OF HERMES

First and foremost, standing in a class by itself, must be placed :

C. H. i.— " The Pcemandres."

This is the fundamental Gospel of the School, the
Self-instruction of the Hermes- or Master -grade.

With it, as based upon it in general type, though not in form, must be taken :

C. H. xi. (xii.).— " Mind unto Hermes."

This is of later date, but still it must have been comparatively early, for it introduces the -^Eon-doctrine, which must be early, and is the esoteric instruction on the doctrines laid down in C. H. iv. (v.) — " The Cup " — which was perhaps regarded as the most important sermon after " The Poemandres."

Of the lost early literature we can get no clear indication ; it may, however, be mentioned that the " Sayings of Agathodaimon " referred to in the Tat Sermon, C. H. xiL (xiiL), probably belonged to the most archaic deposit of the Trismegistic literature, and may be compared with the " Sayings of Ammon " mentioned by Justin Martyr. These belonged, presumably, originally solely to the Hermes-grade.

With the same type as the conclusion of the " Pcemandres" in its present form, that is to say with a later development, we must classify :

• C. H. ui (iv.).— "The Sacred Sermon"; and
• C. H. vii. (viii).— " Whither stumble ye."

Here also, for lack of a more satisfactory heading, we must place :

Ex. xxii. — " An Apophthegm of Hermes."
Ex. xxiv.— " A Hymn of the Gods."
Frag. xxvi. — From " The Inner Door."
Frag, xxvii — " For Our Mind saith."

The last being probably from one of the oldest deposits of the literature.

The next most convenient heading for classification is that under which we can place the greatest number of pieces, namely :

To TAT
We know that the Tat-instruction was divided into

(a) " The General Sermons," of which C. H. x. (XL)— "The Key" — is said to be the epitome or rather summation ; and (b) " The Expository Sermons," of which C. H. xiii. (xiv.) — " The Secret Sermon on the Mountain " — was the consummation.